Four Types of Samadhis – Osho

In which body is that obtained which you refer to as samadhi?

Actually there are many types of samadhi. One samadhi will take place between the fourth and the fifth body. Remember, samadhi is not a happening of one plane; it always happens between two planes, it is the twilight period. One may just as well ask whether twilight belongs to the day or the night. Twilight belongs neither to the day nor the night, it is a happening between day and night. So is samadhi.

The first samadhi occurs between the fourth and the fifth planes. This samadhi leads to self-realization, atma gyan. One samadhi occurs between the fifth and the sixth planes; this in turn leads to brahma gyan – cosmic knowing. The samadhi that occurs between the sixth and the seventh planes is the samadhi that leads to nirvana. So generally speaking there are these three samadhis that occur between the last three shariras, the last three bodies.

There is one false samadhi that has to be recognized also. It occurs in the fourth body, but is not samadhi though it seems like it. In Japan the Zen Buddhist term for it is satori. It is false samadhi. It is that state which a painter or a sculptor or a musician reaches when he is completely immersed in his art; he experiences a great bliss. This is a happening on the fourth – the psychic plane. If when looking at the morning sun or listening to a melody or looking at a dance or looking at the opening of a flower the mind is completely drowned in the happening, a false samadhi takes place. Such a false samadhi can be brought about by hypnosis or false shaktipat. Such a false samadhi can be brought about by alcohol and drugs like marijuana, LSD, mescaline, hashish.

So there are four types of samadhi. Actually there are three authentic samadhis and they happen in a sequence. The fourth is an absolutely false experience that appears like samadhi. In this there is no actual experience – only a feeling of samadhi that is misleading. Many people are misled by satori. This false samadhi occurs in the fourth – the psychic plane. It is not the transitional process between the fourth and the fifth plane; it happens well within the fourth body. The three authentic samadhis occur outside the bodies in a transitional period when we pass on from one plane to another. One samadhi is a door, a passage.

Between the fourth and the fifth bodies happens the first authentic samadhi. One attains self-relaxation.

We can get stuck here. Usually people stop at the false samadhi in the fourth body because it is so easy. We have to spend very little energy, making no effort at all, and it is obtained just like that. The majority of meditators, therefore, stagnate here. The first real samadhi, which takes place on the journey from the fourth to the fifth body, is very difficult; and the third, from the sixth to the seventh, is the most difficult of all. The name chosen for the third samadhi is vajrabhed– piercing of the thunderbolt. It is the most difficult one because it is a transition from being into non-being; it is a jump from life into death; it is a plunge from existence into nonexistence.

So there are actually three samadhis. The first you may call atma samadhi, the second brahma samadhi, and the last nirvana samadhi. The very first and false samadhi you may call satori. This is the one you should guard against, because it is very easily attainable.

Another method to test the validity of the samadhi is that if it takes place within the plane it is false; it must take place between the planes. It is the door; it has no business to be inside the room. It must be outside the room, adjoining the next room.


From In Search of the Miraculous, Discourse #20, Q4

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A Noah’s Ark of Consciousness – Osho

Rocks easily destroy flowers. The politicians and religions sense that enlightenment, freedom and individuality threaten their power. Is it fear alone that is the basis of the dark use of intelligence to crush man’s finest blossoms? Or is there an unconscious urge for “endarkenment” too? 

Devageet, there is an unconscious urge for endarkenment too. It was only a hundred years ago that Sigmund Freud stumbled, in the unconsciousness of man, on a very strange instinct.

Man has been, for almost ten thousand years, working on himself, on his consciousness, but it was left to Freud to find a totally new idea. He himself was shocked, but when he came across it again and again, in different patients, he had to give it recognition. And the idea was, that just as there is a lust for life, to balance it in the unconscious of the human mind, there is an instinct for death. Perhaps this was one of the great contributions of Sigmund Freud to human knowledge, and for the future transformation of man.

Slowly, slowly, then he started gathering facts, and now it is almost an established thing that in life, everything exists with its opposite balancing it. If there is a lust for life — that one wants to live — somewhere hidden, there is bound to be a lust for death. In certain situations, it may get a grip on you — that’s why so many people commit suicide. Otherwise, suicide has no explanation.

Devageet is asking: “Rocks easily destroy flowers. The politicians and religions sense that enlightenment, freedom and individuality threaten their power. Is it fear alone that is the basis of the dark use of intelligence to crush man’s finest blossoms? or is there an unconscious urge for ‘endarkenment’ too?”

There is; there has to be. Just as there is a longing for enlightenment, to reach to the highest peak of consciousness, there is certainly, parallel to it in the unconscious of human mind, a deep urge to drown oneself into darkness, into death.

It has been observed, although never made clear, by all the physicians of all the ages, that there are people who can be helped by medicine but it seems impossible to help them because they have completely lost the willpower, the will to live, — completely. They don’t support the medicine. But none of the physicians found the thing that Sigmund Freud discovered. Perhaps this had some sense in it: a man who loses the will to live is bound to replace it by something of its opposite: the will to die.

And now medicine accepts that the physician can only help by his medicines and other things, if the person wants to live. If the person has dropped the idea of living, then all those medicines are useless. Medicines don’t cure you. Your will to live cures you — medicines are only a secondary help, a support. But if somebody has moved to the opposite pole – the instinct for death, for darkness — then no medicine can pull him out.

As I was reading the question, I thought about AIDS. Perhaps someday it may be found that AIDS is nothing but an unconscious desire to die; that’s why scientists are unable to find any cure for it.

At this moment in history, Devageet’s question becomes even more pertinent, because one wonders that seventy-five percent of the budget of the whole of humanity is being devoted to create destructive weapons — nuclear weapons, and half of humanity is starving. Thousands of people are dying without medicine, and millions of children are dying because they cannot get very inexpensive vaccines.

On the one hand, humanity is on the verge, just because of overpopulation, of dying of starvation; and on the other hand, all politicians in the world have only one desire: to become nuclear powers. Five countries are already nuclear powers, and by the end of this century, twenty-five more countries will be nuclear powers. Already, we have enough nuclear weapons to destroy humanity seven times.

It seems absolutely ridiculous now to go on piling up nuclear weapons. Billions of dollars are wasted on nuclear weapons while children are dying because they cannot get medicine, they cannot get food. By the end of this century, half of the population of the world will die from starvation; and the other half, perhaps, will die through nuclear warfare.

It seems it is not only one individual, but perhaps the whole of humanity that has lost the will to live, the will to be more conscious, the will to be more aware, the will to reach to the highest peak of enlightenment, to be a Gautam Buddha.

On the contrary, people are waiting to disappear into darkness, into death, because life is so meaningless and so futile. There seems to be no reason to go on living. For the first time, on a tremendous scale, millions of people are feeling meaninglessness. It is creating tremendous anxiety, and it seems death is the only cure. With death, everything will subside. There will be no problem, no anxiety, no struggle, no jealousy, no tension.

Perhaps, Devageet, your word “endarkenment” may become a contribution to our language, as the opposite of enlightenment. People have always lived unconsciously, but today, the unconsciousness has reached to such a point that even death is preferable to unconsciousness.

A Scotsman named Angus needed a new kilt. When he went to pick out some material at the store, he decided to purchase two extra yards of fabric to make a matching scarf for his girlfriend.

He then went home and made such a beautiful kilt that when he tried it on, and looked in the mirror, he forgot all about the scarf and thought, “I shall go right now and show this to my lady.”

As he ran out of the door, a thread of the new kilt caught on the doorway, unraveling the garment. Eventually, Angus was running across the heather with his jewels dangling in the dew. He got to his girlfriend’s house and knocked on the door.

As his girlfriend opened the door and looked him up and down, she said, “Hello Angus, so nice of you to drop in.”

“Hello my bonny lass. And what do you think of this?” Angus said, pointing down to where he thought his new kilt was.

She said, “Ah Angus, it is just lovely.”

Angus said, “That’s right my pretty lass, and I have got two more yards at home to wrap around your neck.”

Man has always lived in unconsciousness, but the darkness was never as much as it is today. There have been nights, but always the dawn has come. This time it seems to be doubtful whether the dawn will come or not.

I am not a pessimist, but I am no longer an optimist either. I used to be — now, I am simply a realist. And the reality is: perhaps we are very close to the end of this beautiful planet, with all its beauty, all its life, and all its great achievements. There seems to be no ray of hope from anywhere. And perhaps when I am saying this, it is not me who is saying it; perhaps it is existence itself who has lost hope about humanity and its future.

The only thing that I still go on dreaming for is my people. Perhaps the planet will not be saved, but those who have come to me, if they make a little effort to become conscious, to create a longing for enlightenment, at least they can be saved. But if you go on behaving like the masses of the world, you are also a lost case.

Immense responsibility rests on you because nowhere else in the whole world are people trying, even in small groups, to achieve enlightenment, to be meditative, to be loving, to be rejoicing. We are a very small island in the ocean of the world, but it does not matter. If these few people can be saved, the whole heritage of humanity, the heritage of all the mystics, of all the awakened people, can be saved through you.

If this planet dies, perhaps on another planet… There are fifty thousand planets which can sustain life; perhaps civilization has to begin from ABC on some other planet. But who will be the pioneers? These dark masses, utterly unconscious, cannot be. Only a few chosen ones who have striven hard to make themselves deserving of light, of eternal life, of some experience of godliness — perhaps they will be the ones who will be starting a new civilization somewhere in the universe, on some new planet.

I have never said this before but, going around the world, I have felt such a wound in my heart that the people who need to be saved are the people who are creating every kind of barrier to being saved. Even to approach them has become impossible. And seeing the whole world, I started feeling that there is now only one possibility, and that is to create in the consciousness of those few who have come close to me, a Noah’s Ark. It will not be a physical thing, but a Noah’s Ark of consciousness which moves a small group of conscious people to another planet. That seems to be the only possibility to save the great heritage of humanity.

You cannot depend any longer on the politicians and on the priests, and on the masses who seem to be willing, deeply desiring, to die. Death seems to be the greatest desire in the world today, and because I have been talking about life and love and laughter, I have been condemned from every corner.

I can understand the reason: to spread the message of life, love and laughter amongst people who, deep down, are getting ready to commit a global suicide… this is very contradictory to them.

Perhaps we will have to meet on some other planet — this planet seems to be spent. And it is not new: planets are born, planets die; stars are born, stars die — so it is not something strange. And the preparations are going so well that it seems almost an impossibility for life to survive here on this earth. The whole blame goes on those vested interests which have kept humanity unconscious, and don’t want man to become intelligent and conscious, alert and aware. Anyway, it seems too late.

The police were investigating the death of Markowitz, the dress manufacturer who had jumped from the window of his office. The detective decided to query Marilyn, his lovely young secretary.

“Well, after working for Mr. Markowitz one month,” she began, “I got a forty-dollar-a-week raise. At the end of the second month, he gave me a beautiful black necklace. At the end of the third month, he gave me a new Thunderbird, and a stunning Persian lamb coat. Then he asked me if I would be willing to make love, and how much I would charge him. I told him that he had been so nice to me, I would charge him only ten dollars, even though I was getting twenty from the other guys in the office. And that is when he jumped out of the window.”


From The Hidden Splendor, Discourse #11, Q3

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Your House is on Fire – Osho

I have heard one anecdote. In a conservative party rally, Lord Mancroft was invited to speak. He came right on time, reached the rostrum and said to the public – he was looking a little flustered – he said, ‘Forgive me for shortening my speech a little, but the fact is that my house is on fire.’ And that fact is everybody’s fact. Your house is also on fire, but you don’t even seem a little flustered. Everybody’s house is on fire, but you are not aware – not aware of death, not aware that your life is just passing through your hands. Every moment you are dying, every moment you are losing an opportunity which cannot be regained. The time that is lost, is lost: nothing can be done to regain it, and your life becomes shorter and shorter every moment.

This is what I mean when I say that your house is also on fire. But you don’t seem even a little flustered. You don’t even seem to be worried about it. You are not aware of the fact that the house is on fire. The fact is there, but your attention is not there. And everybody thinks that there is enough time to do something. There is not enough time, because whatsoever has to be done is so much that the time is never enough.

Once it happened that the Devil was waiting for years and years and nobody was coming to hell. He was waiting to welcome people, but the earth was running so well and people were so good that no one was coming to hell. Of course he became very worried. He called an emergency council. His greatest disciples gathered together to discuss the situation. Hell was passing through a great crisis and this could not be tolerated. Something had to be done. So he asked for advice: ‘What should we do?’

One disciple suggested, ‘I would go to the earth and I would talk to people and try to convince them that there is no God and religions are false, and whatsoever the Bible, the Koran and the Vedas say is nonsense.’

The Devil said, ‘This won’t do, because we have been doing this since the very beginning and it has not influenced people very much. Through such teaching you can convince only those who are already convinced. So it is of no use; it is not of much use.’

Then the second disciple, subtler than the first, said, ‘I will go and teach people and try to convince people that whatsoever the Bible, the Koran and the Vedas say is right. There is heaven, there is God, but there is no Devil and no hell, so don’t be afraid. And if we can make them less afraid, they will not bother about religion at all, because all religion is based on fear.’

The Devil said, ‘Your proposal is a little better. You may be able to, you may succeed in convincing a minority, but the majority will not listen to you. They are not as much afraid of hell as they are greedy of heaven. Even if you convince them that there is no hell, they will still want to enter into heaven, and they will try to be good for that. So this also won’t do much.’

Then the third disciple, the subtlest of them all, said, ‘I have an idea. Give me a chance to try it. I will go and say that whatsoever religion says is absolutely true – there is God and there is Devil and there is heaven and there is hell – but there is no hurry.’

And the Devil said, ‘Right? You have the right system. You go!’

And it is said that since then there has never been a crisis in hell. Rather, they are worried about the over-population.

This is how our minds are functioning: we always think there is no hurry. These techniques we are talking about will be of no use if your mind thinks there is no hurry. Then you can go on postponing and death will come first. That day will not come when you think there is a hurry, when you think that now the moment has come. You can go on postponing. This is what we have been doing with our lives.

You have to be decisive to do something. You are in a crisis – the house is on fire. Life is always on fire because death is always there hidden behind it; any moment and you may not be any more.

And you cannot argue with death. You cannot do anything. When death happens, it happens. Time is very short. Even if you live for seventy years or for a hundred years, it is very short. What you have to do with yourself to transform, to mutate, to become a new being, is such a great work. Don’t go on postponing.

Unless you feel it as an emergency, a deep crisis, you will not do anything. Unless religion becomes a very critical process for you, and you feel that unless something is done to transform you, your whole life is just wasted…. If you feel this very keenly and deeply and honestly, only then will these techniques be of any help. Because you can understand them – understanding is of no use unless you do something about it. Really, unless you do something about it, you have not understood them, because understanding must become action. If it is not becoming action then it is only  acquaintance, not understanding.

Try to understand this distinction. Acquaintance is not understanding. Acquaintance will not force you to actions. It will not force you to any change. It will not force you to do something about it. You will gather it in the mind; it will become information. You will become more knowledgeable. But at death everything stops. You go on collecting many things, never doing anything about them. They become just a burden on you.

Understanding means action. When you understand a thing, immediately you start working on it, because if it is right and you feel it is right, you have to do something about it. Otherwise everything remains borrowed, and borrowed knowledge cannot become understanding. You can forget that it is borrowed – you would like to forget that it is borrowed, because to feel that it is borrowed means that your ego is hurt. So you go on forgetting that it is borrowed. By and by you start feeling that it is your own. That is very dangerous.

I have heard an anecdote. The congregation of a church was very bored by the minister. A point came when the members of the church said directly to the minister, ‘Now you have to leave.’ The minister said, ‘Give me one more chance, only one chance, and if then you say so, I will leave.’ So next Sunday the whole town gathered in the church to see what that minister was going to do now that only one chance was given to him. They never suspected, they never imagined, that such a beautiful sermon was going to be delivered on that day. They had never heard such a thing. Surprised, delighted, they enjoyed it, and when the sermon was finished, they gathered around the minister and they said, ‘You need not leave. You remain here. We have never heard such a thing before – never in our lives. Be here and remain here, and of course, with an increase in your stipend.’

But then one man, a very prominent member of the congregation, asked, ‘Tell me one thing only. When you started your lecture, you raised your left hand with two fingers raised, and when you closed your lecture you raised your right hand, again with two fingers raised. So what is the meaning of this symbol? The minister said, ‘The meaning is easy. Those fingers are symbolic of quotation marks. That sermon was not mine – it was borrowed.’

Always remember those quotation marks. It is very good to forget them, you feel good, but all that you know is within quotation marks; it is not your own. And you can drop those quotation marks only when something has become your own experience.

These techniques are to change knowledge into experience. These techniques are to change acquaintance into understanding. That which belongs to a Buddha or to a Krishna or to a Christ, through these techniques can belong to you – that can become your own. And unless it becomes your own, no truth is true. It may be a grand lie, a beautiful lie, but no truth is true unless it becomes your experience – individually, authentically your own.

Three things. First: always remember that your house is on fire. Second: don’t listen to the Devil. He will constantly say to you that there is no hurry. And thirdly: remember, acquaintance is not understanding.

Whatsoever I am saying here will make you acquainted. It is needed, but it is not enough. It starts you on a journey, but it is not the end. Do something so that knowledge doesn’t remain knowledge, doesn’t remain as memory, but becomes your experience and your life.


From The Book of Secrets, Discourse #61

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A Truly Remarkable Woman, Worth Remembering – Robert Rabbin

I think it’s important to honor the lives and legacies of people who have touched our hearts in some way, who have touched the lives of others in uplifting and inspiring ways.

It’s important to celebrate the qualities we admire and respect and want to pass on to our children by shining a light of gratitude on those who embody those qualities. And so I want to remember Jean Dunne, a truly remarkable woman worth remembering.

I lived in Mill Valley, just north of San Francisco, from the late ’80s through the mid-’90s. At some point during those years—I can’t remember precisely—I heard that Jean Dunn lived not too far away, in Vacaville, about half way between San Francisco and Sacramento, on I-80.

Jean had lived in India for many years, first as a disciple of Ramana Maharishi, and later as a disciple of Nisargadatta Maharaj—both popular, if misunderstood, gurus from India. Nisargadatta had acknowledged that Jean had realized her true nature and was to carry on his work after he passed from this world, which he did in 1981.

I, too, had lived in India with a guru, though to the best of my knowledge he never publicly said I had realized my true nature. (Inasmuch as he passed from this world in 1982, I’ll have to say that on my own behalf. But not here, not know. Later. Stay tuned lovers.)

With our mutual back-story of living in India with gurus, and being mindful of her standing in the non-duality culture, I wanted to speak with her.

I held her in high regard based on her years of study and service. I contacted Jean and asked if I could come for a visit. She was most welcoming. I set off with two friends, Monika and Norman. We were full of expectant good cheer for the prospects of a great adventure.

It didn’t take long to drive the 45 miles from Marin County to Vacaville. Once there, we had to locate the trailer park Jean lived in, which was situated right behind a cement factory. We found the park, then her single-wide mobile home—standard issue it seemed to me. I remember pausing for a moment, trying to take this in. I could see bits of the cement factory sticking up nearby, and could see and smell the dust of it, which I knew so well as I worked as a mason’s apprentice for a year in 1969.

It seemed odd that someone with the quiet notoriety of being a realized being would end up living in a mobile home park behind a cement factory. Jean was around 68, maybe 70, years old when we knocked on the door that day.

This tiny little thing, couldn’t have been bigger than a bird, weighing 75 pounds, but bright and energetic as all get out, opened the door and enthusiastically welcomed us in to her home. She was thrilled we came and said she had baked some brownies for us and had made come coffee. Did we drink coffee? Yes, of course. (Actually, Monika and Norman didn’t, but how could they refuse her home-brewed coffee?)

She took us to the kitchen area, where she asked us to sit around a card table, on which was a plate stacked high with brownies, a pot of coffee, and a carton—not a pack, a carton—of Marlboro cigarettes. Next to the table was an oxygen tank and mask, as Jean was suffering from emphysema at that time.

As she served us coffee and we helped ourselves to the brownies, she asked, “Would you like a cigarette?” Well, Monika and Norman said no, very politely. While I didn’t smoke, I just felt that I should accept. It felt to me as if the cigarettes were a kind of sacred thing, a ritual thing, such that if I didn’t smoke I would have somehow spurned her heartfelt hospitality.

So I said, “I’d love to have a cigarette with you, thanks.” Well, I don’t believe I’ve ever made anyone so happy in my life. She just beamed and offered me a pack. Well, for the next hour or so, we sat around the table talking, eating brownies, drinking coffee, and smoking up a storm.

At one point, Norman asked about the paradox of taking a drag on a cigarette and then a drag on the oxygen mask. (He later said to us he was afraid she’d blow us all up, smoking right next to the tank.) Norman and, to a slightly lesser extent, Monika, were keenly and religiously health-conscious. They just nibbled on their brownie and barely touched their coffee. They kept shushing and waving the cigarette smoke away. I was, let’s say, not as concerned with my health. I seem to recall gulping down brownies and cups of coffee. I probably went through half a pack of Marlboros, too.

Well, it was quite a scene: here is this lovely, dear, sweet-as-sugar woman, reputedly self-realized, having lived and worked with one of the great non-dual masters of the last century, sitting at a card table in a mobile home behind a cement factory eating brownies and drinking coffee and smoking Marlboros, all the while taking great gulps of oxygen from a tank to help her breathe in the face of her emphysema.

When Norman (I’m sure it was Norman) asked, politely, she just broke out one of her best smiles and chirped, “Well, dearie, what can I do? The body seems to like smoking. I don’t interfere.” (All these years later, I can’t swear this is a direct quote, but it reflects the spirit of what she said.)

And that was that. After about an hour or so, we could see that Jean was getting tired, so we thanked her, and we left.

I don’t remember anything from our conversation. Not a word, except those words of wonderful welcome and offers of brownies and coffee and cigarettes. I do remember her beautiful sweet smile and gentle eyes. I met her once, maybe 25 years ago. I am telling this story now for the first time. I don’t know why it’s popped into my consciousness, but it has.

I have no idea if dear Jean had realized her true nature. I tend to scoff at those terms and claims these days. But I can say that she was completely, utterly gracious and charming and sweet and vulnerable and transparent and loving—I can say those things based on my experience. I haven’t met many like her. I don’t think I’ve met anyone like her. She was a beauty. A rare, authentic beauty.

She passed from this world in 1996, at 75 years of age. Her legacy? Insofar as I see it, her legacy is the fragrance she emitted, the fragrance of authenticity, the smell and scent of deep beauty, peace, kindness, humor, self-acceptance and loving nature. All this seemed, in her, to be the most natural thing in the world. Oh, yes, that’s what a real human being looks like. Simple, basic, natural, original-self kind of beauty. A child. A true child. An embodiment of simple kindness, open-hearted, friendly, welcoming, respectful, joyful. I’ll take those as meaning she was self-realized.

-Robert Rabbin

Thank you to Parvati Devi for pointing me towords this article which was first published in Elephant Journal.

You can read more on Jean Dunn here.

Here you can download Jean Dunn Journals – Being with Sri Nisargadatta Maharaj.


The Energy Body – Jean Klein

When we emphasize the observer, our consciousness, there is no longer a doer who manipulates the body, who moves the body. There is a completely impersonal approach to the body. All tensions, reactions, even those deeply rooted in the body, have no more hold, and sooner or later this tension is eliminated and we become more aware of the energy body which underlies our physical body. We become familiar with the deep layers of sensitivity of the body and we come to know our original body. But knowing our original body is still more or less a by-product, because what is emphasized is consciousness, our presence.

When we emphasize the feeling sensation, we use our muscles in a different way. Our muscle is in antagonistic function. This means that in this movement there is an agonist and antagonist. In other words, there is one part of the muscle which contracts and the other which expands. When the muscle is wrongly used, there is an over-contraction and an over-stretching, but when we use our muscles with aware feeling, these over-activities are reduced and the muscles, in a certain way, come together and function harmoniously. Then you feel no more hindrance. So the body must become an object of our awareness. When it is felt—allowed to be feeling—it comes to life. This coming to life begins on the level of the skin with tactile sensation. I would say there is a resurrection of the flesh.

-Jean Klein

From  Living Truth, page 91-92

Here you can read more from Jean Klein.


I Mean Business – Osho

Yesterday you said that there is no goal, no path, no one to lead and no one to follow. Is this statement a lie again? Were you kidding us yesterday?

That’s what I am doing every day. That’s the only possible thing to do. All statements are lies. Truth remains unstated. Truth cannot be reduced to a statement, it cannot be reduced to a formula. It is vast! How can you reduce it to a statement? The moment you state anything about truth, the very expression becomes a barrier. Words cling around truth like chains.

Truth can be transferred only in silence. So those who really listen me, they don’t listen to what I say – they listen to what I am. They listen to the gaps, they listen to the intervals. Words are not important, but there are small gaps between words and the meeting between you and me happens in those gaps.

Those gaps are of meditation. Slowly, slowly words move on the periphery and my meeting, my communion with you becomes the center phenomenon. Words are there, just distant, on the periphery. Silence starts happening.

If you fall silent listening to me, then you have listened to me. If listening to me your mind stops and there are moments when there are no thoughts, all is still and quiet, then you have been listening to me.

Hearing me is one thing; listening to me is quite another. Those who come near to me for the first time, they hear. And those who stay with me for a longer time, slowly, slowly the transformation happens. Hearing starts changing into listening.

Listening is non-verbal. Then my presence is listened to – then something is bridged between me and you. Then my heart and your heart start beating together in one rhythm. Then it is a song, a dance of energies.

This is what in the East is called satsang – to be in the presence of the master. It is not a verbal communication at all. Then why do I go on speaking? Why can’t I sit silently here? That much silence you will not be able to absorb. You can absorb it only in homeopathic doses, only once in a while.

And my words help. They don’t state the truth, but they help, they indicate; they are fingers pointing to the moon. They are not the moon themselves, just fingers pointing to the moon, arrows. Don’t be obsessed by the fingers, don’t start clinging to the fingers, don’t start worshipping the fingers – because that is how you will miss the moon. Forget the fingers and look at the moon.

That moon is silence, utter silence, where not even a single word has ever been uttered.

You have that space inside you. I have become one with it; you are not one with it. But once in a while, moving with me, flowing with me, hearing my words, listening to my silences, once in a while it happens. And those moments are of grace. In those moments you have the first taste of God. Slowly, slowly, you will become more and more capable. That’s why I go on speaking.

And then new people are always coming. For them I have to speak. For the older ones, slowly, slowly they will not be bothered by my words. Hearing will disappear completely. They will listen to my words just as they listen to the sound of a waterfall. They will not search for any meaning in them. They will not search for any truth in them. They will not search even for any coherence in them. They will not be constantly looking into consistency, contradiction, logic, illogic – no, all these things by and by disappear. They will listen to my words as they listen to the songs of the birds, or the wind passing through the pine trees. You don’t ask what the meaning is. You simply listen… and in that listening you become that sound passing through the pine trees, you become that wind.

Whatsoever I say is a device so it is a lie. Truth has never been said, cannot be said. Truth is unutterable. But you can listen to it. It is unutterable, it can’t be said, but it can be listened to.

Let me repeat: it cannot be uttered, but it can be listened to. You can catch hold of it – in silence, in love, in communion. I am not able to say it, but you are able to listen to it. Hence this device of talking to you every morning, year in, year out. This is just a waterfall… listen to it, don’t remain just hearing.

And I am so contradictory by arrangement. I manage it, because if I am very consistent, you will never be able to listen to me, you will go on hearing me. I am so contradictory – sooner or later you are tired. You say, “What is the point? Because this man is going to say one thing this morning and tomorrow he is going to contradict it.” Seeing it happening again and again…. You will cling to my statement and then tomorrow I contradict it, I have to contradict it. Whenever I see that somebody is clinging somewhere to any of my statements, I have to contradict it immediately – to relieve him of the burden, to relieve him of his clinging, to relieve him of the words that he has accumulated inside himself.

So I will go on, zigzag, contradicting myself a thousand and one times. Slowly, slowly, the understanding dawns on you that there is no point in clinging to any words of this man, there is no need to bother about what he says. But by that time you have fallen in love with me. By that time you are in a totally different kind of relationship with me than you have ever been with anybody else. By that time, you have started enjoying my presence. By that time you have started imbibing me. By that time you have started feeling the nourishment. Now you don’t care what I say: now you care more that I am. Then listening has started.

And you will understand me only by listening. You will understand me only when you have forgotten all about understanding what I am saying. All statements are lies. Lao Tzu is true. He says: Tao cannot be said, and the moment you say it you have betrayed it. He is absolutely true.

Truth is so infinite and words are so finite. Only when you have something infinite in you… silence is infinite, unbounded – it can contain truth. Love is infinite, unbounded – it can contain truth. Trust is infinite, unbounded – it can contain truth.

Be natural, spontaneous here with me. Be in the moment, as if all time and space has disappeared, as if the whole world has stopped. The mind has stopped… and suddenly there is truth in all its radiance, grandeur, splendor.

It is here, right this moment. If you have ears, hear it. If you have eyes, see it. And if you cannot see it, and if you cannot hear it, then don’t go on clinging unnecessarily here. I am in a hurry – I don’t want any weeds here. I will find every possible means and ways to drop people who are just sitting there like rocks. Either throb with me, or get lost. Either be with me, or don’t be here. Because I mean business!


From Take It Easy, V.1, Discourse #6

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from and Viha Osho Book Distributors. In India they are available from and

Awaken the Master Within

Meditation is both the means and the goal. It is through meditation that we come to know that which we are Not, thus leaving us free to Be, that which we Are, Conscious Awareness.

Meditation is the goal because real meditation is awareness, our own pure consciousness. We have forgotten our own nature because this consciousness has gotten lost in the world of name and form. It has become identified with the body-mind and because of this identification the body-mind has become the master. The mind is a wonderful servant but a terrible master.

Meditation is also the means to right this wrong relationship—to re-establish awareness, consciousness, as the Master.  It is through the witnessing consciousness that transformation is possible. It is through the awakening of intelligence that meditation brings the transformation. This intelligence is not of the mind. It is from beyond the mind. It is the light behind the mind. Once consciousness reclaims its rightful place as the Master then everything is naturally set right.

Awaken the Master within and see for your Self.


More from the collected and uncollected posts of Prem Purushottama

Take Your Destiny in Your Hands – Osho

In the natural course, after millions of years and lives, one will be enlightened. But we might have already passed through millions of years and lives and yet are not enlightened. Why?

You cannot ask why. You can ask why only if you are doing something. If nature is doing something you cannot ask why; it is up to nature. And nature is not responsible; it is not going to answer you. It is completely silent. And for nature, millions of lives are nothing; for nature it may be just seconds. To you, millions of lives and years is a long history; for nature it is nothing. Nature is not worried, and nature is not interested in you particularly. Nature goes on working – someday it will happen, but you cannot ask why, because nature is silent.

If you are worried about why it has not happened yet, then you have to do something. If worry has entered you, then you have to do something. Only your doing will help you to come to a point where enlightenment can happen. Nature’s ways are very patient, slow. There is no hurry, because for nature there is no limit to time. It is eternal. There is no beginning and no end. But man has come to a point: he has become conscious; he has started asking.

A tree never asks – even the Bodhi tree under which Buddha became enlightened. The tree will never ask, ‘Why have I not become enlightened? – because I have also been existing for as many millions of years as you have existed, Gautam. Why?’ The tree will never ask. The tree is absolutely natural. The questioning makes man unnatural. The unnatural has entered in you: you have started questioning why – why it has not happened yet.

This questioning is good, because it can lead you to a decisive moment where you can start working upon yourself. And man cannot leave it to nature, because man has become conscious. You cannot leave it to nature now. That’s why man has created religions. No animal has any religion. There is no need: they are not asking; they are not in a hurry. In nature everything is unhurried – moving so slowly as if not moving at all; continuously repeating the same pattern, infinitely repeating the same circle.

Man has become conscious. Man has become conscious of time, and the moment you become conscious of time, you are thrown out of eternity. Then you are in a hurry. So as man’s consciousness evolves more, he is more hurried, he becomes more and more time conscious. Go to a primitive society: they are not time conscious. The more civilized a society, the more time conscious. A primitive society is nearer nature: unhurried, it moves slowly. Just as nature moves, it moves. The more you become civilized, the more you become conscious of time. Really, time can be the criterion: how civilized a society is can be known by how time conscious it is. Then you are in a hurry, then you cannot wait, then you cannot leave it to nature. You have to take it in your own hands.

And man can take it in his own hands: he can do something and the process can be finished sooner. It can even be finished in a single moment. All that millions of years have not done, have not been able to do, you can do in a single moment. In that single moment you can become so intense that millions of years and millions of lives are traveled simultaneously.

That’s possible – because it is possible you are worried. Your worry is a symptom that something which is possible you are not making actual – that is the worry, that is the human dilemma. You can do it and you are not doing it – that creates an inner worry, anguish. When you cannot do it the question never arises, there is no worry. The worry shows that it is possible now that you can jump – many lives which are unnecessary you can just by-pass – and you are not by-passing. You have become conscious, and you have come above nature.

Consciousness is a new phenomenon. You have come above nature and now you can consciously evolve. Conscious evolution is revolution. You can do something about it. You are not just a victim, not just a puppet. You can take your destiny in your hands. That is possible, and because it is possible and you are not doing anything, it creates inner anxiety. And the more you become aware that this is possible, the more the anxiety will be felt.

A Buddha is very worried; you are not so worried. Buddha was very worried, in deep anguish, suffering. Unless he attained, he would live in hell, because he was perfectly aware that something was absolutely possible, was just at hand, just by the corner, and he felt, ‘Still I am missing it. If I just stretch my hand it will happen – and my hand is paralyzed. Just a step and I will be out of it – and I cannot take that step. I am afraid of taking a jump.’

When you are near the goal, and you can feel it and you can see it and still you go on missing, then you feel anguish. When you are very far away and you cannot feel it, you cannot see it, you are not even aware that there is a goal, you are perfectly unaware of any destiny, then there is no anxiety. Animals are not in anguish. They appear happy – happier then man. What is the reason? Trees are even more happy than animals. They are perfectly unaware of what can happen, of what is possible, of what is just near at hand. They are blissfully unaware. There is no anxiety. They drift. Man becomes anxious, and the greater a man, the more anxiety will be there.

If you simply live, you are living an animal existence. Religious anguish arises the moment you become aware that something is possible – The seed is there and I have to do something. I have to do something and the seed will sprout. The flowers are not very far away, and I can reap this crop’ – but still nothing is happening. A very impotent state is felt.

That was the Buddha’s condition before he became a Buddha. He was just on the verge of committing suicide. You will have to pass through that. And you cannot leave it to nature; you have to do something about it – and you can do. And the goal is not very far.

So don’t be depressed if you feel anxiety. If you feel a very tense anguish within you, a suffering, agony, don’t feel depressed about it – that’s a good sign. That shows you are becoming more and more aware of that which is possible, and now you will never be at ease unless it becomes actual.

Man cannot leave it to nature because man has become conscious. Only a very minor part of his being is conscious, but that changes everything. And unless your total being becomes conscious, you cannot know again the simple happiness of the animal or of the trees. There is only one way to know it now: to become more and more alert, more and more aware, and more and more conscious. You cannot regress. There is no process for going back; no one can go back. You can either remain where you are and suffer, or you have to go forward and go beyond suffering. You cannot go back.

Total unconsciousness is blissful, total consciousness is blissful – and you are in between. A part of you has become conscious, and the major part of you is still unconscious. You are divided. You have become two, you are not one. The integration is lost. Animals are integrated and then saints are integrated. Man is disintegrated: a part remains animal and a part has become saintly. There is a struggle, conflict, and whatsoever you do you can never do with one heart.

So there are two ways. One is just to deceive yourself – that is to become totally unconscious again. You can take drugs, you can take alcohol, you can take intoxicants – you fall back to the animal world. You drug the part that has become conscious; you become totally unconscious. But this is a temporary deception; you will arise again. The effect of the chemical will be lost and your consciousness will become conscious again. The part which you have forcibly suppressed with alcohol or drugs or something else will arise again, and then you will feel more suffering, because then you can compare. You will feel more suffering.

You can go on drugging yourself. There are many methods – not only chemical. There are religious methods. You can use a japa, a mantra: you can chant it and create an intoxicating effect. You can do many things which can make you unconscious again, but that is going to be temporary, you will have to come out – and you will come out with a deeper suffering with you, because then you will be able to compare. If in unconsciousness this is possible, what will be possible in total consciousness? You will become more hungry for it, you will feel more starved.

Remember one thing: totality is bliss. If you are unconscious totally then too it is bliss, but you are not aware of it. Animals are happy but they are not aware of their happiness. So it is futile. It is just like when you are asleep you are happy, and whenever you are awake you are unhappy. Totality is bliss.

You can be total in consciousness also. Then there will be bliss and you will be perfectly aware of it. This is possible through sadhana, through methods, through practicing techniques which increase your consciousness. You are not enlightened because you have not done anything for it, but you have become aware that you are not enlightened. This has been done by nature; in millions of years nature has made you aware.

You may not be aware of the fact that man has stopped growing as far as body is concerned. We have skeletons that are millions of years old, but there is no visible change; they are similar to our skeletons. So for millions of years there has been no growth in the body, it has remained the same. Even the brain has not grown; it has remained the same. As far as body is concerned, evolution has done whatsoever could have been done. In a sense, man is now responsible for his own growth. And the growth is not going to be of the physical; the growth is going to be of the spiritual.

The skeleton of a Buddha and your skeleton are not basically different, but you and Buddha are absolutely different. Evolution is working horizontally; methods, techniques, religions, they work vertically. Your body has stopped: it has come to a point, an omega point. Now there is no further growth for it. Horizontally, evolution has stopped; now a vertical evolution starts. Now, wherever you are, you have to take a jump vertically. That vertical evolution will be of consciousness, not of body. And you are responsible for it.

You cannot ask nature why, but nature can ask you why you are not enlightened yet, because everything is provided now. Your body has all that which is needed; you have a Buddha’s body. Exactly whatsoever is needed for the buddha to happen to you, you have got. Only a new arrangement, a new synthesis of all the elements that are given, and the buddha will happen to you. Nature can ask you why you are not enlightened yet, because nature has provided you with everything.

And nature asking you will not be irrelevant, but you asking nature is absurd. You cannot be allowed to ask. Now you are aware and you can do something. All the elements are given to you. The hydrogen is there, the oxygen is there, the electricity is there; you have to just make certain efforts and experiments and the water will happen.


From The Book of Secrets, Discourse #58, Q2

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Take Your Destiny in Your Hands.

An MP3 audio file of this discourse can be downloaded from  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from and Viha Osho Book Distributors. In India they are available from and

If I Say Surrender You Ask How – Osho

Techniques are shortcuts, revolutions, but are not these against tao, swabhav, the nature?

They are. They are against tao, they are against swabhav. Any effort is against shabhav, tao; effort as such is against tao. If you can leave everything to swabhav, tao, nature, then no technique is needed, because that is the ultimate technique. If you can leave everything to tao, that is the deepest surrender possible. You are surrendering yourself, your future, your possibilities. You are surrendering time itself, all effort. This means infinite patience, awaiting.

If you can surrender everything to nature then there is no effort, then you don’t do anything. You just float. You are in a deep let-go. Things happen to you, but you are not making any effort for them – you are not even seeking them. If they happen, it is okay; if they don’t happen, it is okay – you have no choice. Whatsoever happens, happens; you have no expectations and of course, no frustrations.

Life flows by, you flow in it. You have no goal to reach, because with the goal effort enters. You have nowhere to go, because if you have somewhere to go, effort will come in; it is implied. You have nowhere to go, nowhere to reach, no goal, no ideal; nothing is to be achieved – you surrender all.

In this surrendering moment, in this very moment, all will happen to you. Effort will take time; surrender will not take time. Technique will take time; surrender will not take time. That’s why I call it the ultimate technique. It is a no-technique. You cannot practice it – you cannot practice surrender.

If you practice, it is not surrender. Then you are relying on yourself; then you are not totally helpless; then you are trying to do something – even if it is surrender, you are trying to do it. Then technique will come in, and with technique time enters, future enters.

Surrender is non-temporal; it is beyond time. If you surrender, this very moment you are out of time, and all that can happen, will happen. But then you are not searching for it, not seeking it; you are not greedy for it. You have no mind for it at all: whether it happens or not, it is all the same to you.

Tao means surrender – surrender to swabhav, to nature. Then you are not. Tantra and Yoga are techniques. Through them you will reach to swabhav, but it will be a long process. Ultimately after every technique you will have to surrender, but with techniques it will come in the end; with tao, in tao, it comes in the beginning. If you can surrender right now, no technique is needed, but if you cannot, and if you ask me how to surrender, then a technique is needed. So, rarely in millions and millions of men, one can surrender without asking how. If you ask ‘how’, you are not the right type who can surrender, because the ‘how’ means you are asking for a technique.

These techniques are for all those who cannot get rid of this ‘how’. These techniques are just to get rid of your basic anxiety about ‘how’ – how to do it. If you can surrender without asking, then no technique is needed for you. But then you would not have come to me, you could have surrendered any time, because surrender needs no teacher. A teacher can teach only technique.

When you seek, you are seeking technique; every seeking is a seeking for technique. When you go to someone and ask, you are asking for a technique, for a method. Otherwise there is no need to go anywhere. The very search shows that you have a deep need for technique. These techniques are for you. Not that without technique it cannot happen. It can happen, but it has happened to very few persons. And those few persons are also really not rare: in their past lives they have been struggling with techniques, and they have struggled so much with techniques that now they are fed up, they are bored. A saturation point comes when you have asked again and again ‘How? How? How? – and ultimately the ‘how’ falls. Then you can surrender.

In every way technique is needed. A Krishnamurti, he can say that no technique is needed – but this is not his first life. And he couldn’t have said this in his past life. Even in this very life many techniques were given to him, and he worked on them. You can come to a point through techniques where you can surrender – you can throw all techniques and simply be – but that too is through techniques.

It is against tao, because you are against tao. You have to be deconditioned. If you are in tao then no technique is needed. If you are healthy then no medicine is needed. Every medicine is against health. But you are ill; medicine is needed. This medicine will kill your illness. It cannot give you health, but if the illness is removed, health will happen to you. No medicine can give you health. Basically every medicine is a poison – but you have gathered some poison; you need an antidote. It will balance, and health will be possible.

Technique is not going to give you your divinity, it is not going to give you your nature. All that you have gathered around your nature it will destroy. It will only decondition you. You are conditioned, and right now you cannot take a jump into surrender. If you can take it, it is good – but you cannot take it. Your conditioning will ask, ‘How?’ Then techniques will be helpful.

When one lives in tao, then no yoga, no tantra, no religion is needed. One is perfectly healthy; no medicine is needed. Every religion is medicinal. When the world lives in total tao, religions will disappear. No teacher, no Buddha, no Jesus will be needed, because everyone will be a Buddha or a Jesus. But right now, as you are, you need techniques. Those techniques are antidotes.

You have gathered around yourself such a complex mind that whatsoever is said and given to you, you will complicate it. You will make it more complex, you will make it more difficult. If I say to you, ‘Surrender,’ you will ask, ‘How?’ If I say, ‘Use techniques,’ you will ask, ‘Techniques? Are not techniques against tao?’ If I say, ‘No technique is needed; simply surrender and God will happen to you,’ you will immediately ask, ‘How?’ – your mind.

If I say, ‘Tao is right here and now: you need not practise anything, you simply take a jump and surrender,’ you will say, ‘How? How can I surrender?’ If I give you a technique to answer your ‘how’, your mind will say, ‘But is not a method, a technique, a way, against swabhav, against tao? If divinity is my nature, then how can it be achieved through a technique? If it is already there, then the technique is futile, useless. Why waste time with the technique?’ Look at this mind!

I remember, once it happened that one man, a father of a young girl, asked composer Leopold Godowsky to come to his house and give an audition to his daughter. She was learning piano. Godowsky came to their house; patiently he heard the girl playing. When the girl finished, the father beamed, and he cried in happiness and asked Godowsky, ‘Isn’t she wonderful?’

Godowsky is reported to have said, ‘She is wonderful. She has an amazing technique. I have never heard anyone play such simple pieces with such great difficulty. She has an amazing technique. Playing such simple pieces with such great difficulty, I have never seen anyone do before!’

This is what goes on happening in your mind. Even a simple thing you will make complicated, you will make difficult for yourself. And this is a way of defense, this is a defense measure, because when you create difficulty you need not do it – because first the problem must be solved and then you can do it.

If I say surrender, you ask how. Unless I answer your ‘how’, how can you surrender? If I give you a technique, your mind immediately creates a new problem. ‘Why the technique? Swabhav is there, tao is there, God is within you, so why this endeavor, this effort?’ Unless this is answered, there is no need to do anything.

Remember, you can go on in this vicious circle continuously for ever and ever. You will have to break it somewhere and come out of it. Be decisive, because only with decision is your humanity born. Only with decision do you become human. Be decisive. If you can surrender, surrender. If you cannot surrender, then don’t create philosophical problems; then use some technique.

In both the ways the surrender will happen to you. If you can surrender right now, it is okay. If you cannot surrender, then pass through techniques – that training is needed. It is needed because of you, not because of swabhav, not because of tao. Tao needs no training. It is needed because of you. And the techniques will destroy you. You will die through the techniques, and the innermost nature will evolve. You have to be shattered completely. If you can shatter it in a jump – surrender. If you cannot, then piecemeal – through techniques work on it.

But remember one thing: your mind can create problems which are tricks – tricks to postpone, to postpone decision. If the mind is not settled, you don’t feel guilty. You feel, ‘What can I do? Unless something is absolute, clear-cut, transparent, what can I do?’ Your mind can create clouds around you, and your mind will not allow you to be transparent ever – unless you decide. With decision clouds disappear. Mind is very diplomatic, mind is political, and it goes on playing politics on you. It is very tricky, cunning.

I have heard, once Mulla Nasrudin came to visit his son and daughter-in-law. He had come for three days, but then he stayed for one week. Then the one week passed, and he stayed for one month. Then the young couple started worrying – how to get rid of the old man? So they discussed how to get rid of him, and they hit upon a plan.

The husband said, ‘Tonight you prepare soup, and I will say that there is too much salt in it, it cannot be eaten, it is impossible to eat. And you have to say that there is not enough salt in it. We will argue and we will start quarrelling, and then I will ask my father what his opinion is, what he says. If he agrees with me, then you get mad and tell him to go away. If he agrees with you, I will get sore and I will tell him to go away immediately.’

The soup was prepared, and as it was planned, they started quarrelling and arguing. And then the climax came. They were just on the verge of hitting each other and Nasrudin was sitting silently watching. And then the son turned towards him and said, ‘Pa, what do you say? Is there too much salt or not?’

So Nasrudin dipped his spoon in the soup, tasted it, meditated a moment upon the taste, and then said, ‘It suits me perfectly.’ He didn’t take any side. The whole plan was futile.

Your mind goes on working in this way. It will never take any side, because the moment you take a side, action has to be there. It will not take any side; it will go on arguing. It will never decide anything; it will be always in the middle. Whatsoever is said will be argued, but it will never become a decision. And you can argue ad infinitum; there is no end to it. Only decision will give you action, and only action will become transformation.

If you are really interested in a deep revolution within you, then decide – and don’t go on postponing. Don’t be too philosophical; that is dangerous. For a seeker it is dangerous. For one who is not seeking really but just passing time, it is good, it is a good game. Philosophy is a good game if you can afford it. But I don’t see that anyone can afford it because it is wasting time.

So be decisive. If you can surrender, then surrender. Then there is no ‘how’ to it. If you cannot, then practice some technique, because only then through technique will you come to a point where surrender will happen.


From The Book of Secrets, Discourse #58, Q1

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt In Your Hands (Book of Secrets #58, Q1).

Osho’s Book of Secrets Meditations

All 112 of Shiva’s meditation techniques (Vigyan Bhairava Tantra)

An MP3 audio file of this discourse can be downloaded from  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from and Viha Osho Book Distributors. In India they are available from and


On Reincarnation – Osho

I want to say one thing to you: the whole idea of reincarnation is a misconception. It is true that when a person dies his being becomes part of the whole. Whether he was a sinner or a saint does not matter, but he had also something called the mind, the memory. In the past the information was not available to explain memory as a bundle of thoughts and thought waves, but now it is easier.

And that’s where, on many points, I find Gautam Buddha far ahead of his time. He is the only man who would have agreed with my explanation. He has given hints, but he could not provide any evidence for it; there was nothing available to say. He has said that when a person dies, his memory travels into a new womb – not the self. And we now can understand it, that when you are dying, you will leave memories all around in the air. And if you have been miserable, all your miseries will find some location; they will enter into some other memory system. Either they will enter totally into a single womb – that’s how somebody remembers one’s past. It is not your past; it was somebody else’s mind that you have inherited.

Most people don’t remember because they have not got the whole lump, the whole heritage of a single individual’s memory system. They may have got fragments from here and there, and those fragments create your misery system. All those people who have died on the earth have died in misery. Very few people have died in joy. Very few people have died with the realization of no-mind. They don’t leave a trace behind. They don’t burden anybody else with their memory. They simply disperse into the universe. They don’t have any mind and they don’t have any memory system. They have already dissolved it in their meditations. That’s why the enlightened person is never born.

But the unenlightened people go on throwing out, with every death, all kinds of misery patterns. Just as riches attract more riches, misery attracts more misery. If you are miserable, then from miles, misery will travel to you – you are the right vehicle. And this is a very invisible phenomenon, like radio waves. They are traveling around you; you don’t hear them. Once you have the right instrument to receive them, immediately they become available. Even before the radio was there, they were traveling by your side.

There is no incarnation, but misery incarnates. Wounds of millions of people are moving around you, just in search of somebody who is willing to be miserable. Of course, the blissful does not leave any trace. The man of awakening dies the way a bird moves into the sky, without making a track or a path. The sky remains empty. Blissfulness moves without making any trace. That’s why you don’t get any inheritance from the buddhas; they simply disappear. And all kinds of idiots and retarded people go on reincarnating in their memories and it becomes every day thicker and thicker.

Today, perhaps, it has come to the point to be understood and to be dissolved; otherwise it is too thick to allow you to live, to allow you to laugh.

Your own consciousness has no wounds.

Your own consciousness knows nothing of misery.

Your own consciousness is innocent, utterly blissful.

To bring you in touch with your own consciousness, every effort is being made to detract you from the mind. The mind contains all your misery, all your wounds. And it goes on creating wounds in such a way that, unless you are aware, you will not even find how it creates them. […]

I teach you the watcher.

The only way to get out of misery patterns, whether ancient or new, is witnessing. I say it is the only way, because nobody has escaped from the mind without becoming a witness. Just witness, and suddenly you will start laughing at your own misery. All our miseries are so superficial – and most fundamentally, they are all borrowed.

And everybody is giving his misery to everybody else he comes in contact with. People are talking continuously about their miseries, about their troubles, about their conflicts. Have you ever heard anybody talking about his joyous moments? About his dances and songs? About his silences and blissfulness? No, nobody talks about these things. People go on sharing all their wounds, and whenever you are talking about your misery to somebody, without your knowing, you are transferring a miserable pattern. The person may be thinking that he is only listening to you, but he is also catching the vibe of misery, the wounds.

When I said that you carry other people’s wounds, my statement meant that your own consciousness has no wounds. If everybody becomes alert, meditative, there will be no wounds in the world. They will simply disappear. They will not find any house, any shelter. This is possible. If it is possible for me, it is possible for everybody.


Excerpt from The Zen Manifesto, Discourse #5

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from and in the U.S. from Viha Osho Book Distributors.